Commentary on Isaiah (Super Isaiam)

The burden of Tyre. In this part he threatens against Tyre, which was joined to the people of God by a fellowship of trade; and it is divided into two. First he threatens the destruction that was brought about by Nebuchadnezzar; in the second he promises liberation, and it shall be after seventy. Concerning the first he sets down three things. First, the sorrow of those who sympathize; second, the flight of those who fear, "pass over"; third, the punishment of the destruction, "the Lord has commanded."

Concerning the first he sets down three things. First, the grief of the merchants, setting down their lament, "howl, you ships," namely the Carthaginians. Apoc. 17: "the merchants of the earth were made rich by the power of her riches." And the cause of the lament, "the house is laid waste"; that is, Tyre; "to come": the trade. And also the manner of knowing it, "from the land of Cethim," that is, Greece. 1 Mach. 1: "having gone forth from the land of Cethim, Darius."

Second, he sets down their dismay, "be silent," adding three things in which they used to glory: namely, in the fortification of the place, "you who dwell." In the abundance of merchandise, "trading," that is, in which they trade. "They have filled" — with riches, in the abundance of grain. "The seed of the Nile river" is the harvest, "and its produce" — namely, of Tyre — because much wheat came to them from Egypt. And therefore "it was made," Ezech. 27: "you shall say to Tyre."

Third, he sets down the confusion of the neighbors: and first of the Sidonians, whose colony Tyre was: "the sea," that is, the sea-traders, says: "O Sidon, be ashamed," because you did not defend Tyre: because "my strength," that is, Tyre, is, saying: "I have not given birth," with regard to the defense of Tyre. Or otherwise: Sidon says: "O sea," "the strength of the sea," that is, of the land, "be ashamed"; that is, it did not avail me to have given birth, because I have been captured. Or otherwise: "the sea," that is, "the strength of the sea," that is, the traders who are strong upon the sea, says: "be ashamed, Sidon," saying, "I have not given birth," with regard to the defense of Tyre. Or otherwise: Sidon says: "O sea," "the strength of the sea," that is, O Tyre, "be ashamed," you, Tyre, saying the things that follow. Or Sidon, saying: since you were begotten from me, O Tyrians, you have been captured just as if I had not given birth; below, 29: "I," et cetera. Second, of the Egyptians: "when it is heard," 1 Kings 3: "Behold, I will do a thing in Israel, that whoever hears it, his ears shall tingle."

"Pass over." Here he foretells the flight of those who fear, with respect to those who, while Nebuchadnezzar was assailing the city, fled into Egypt with ships: and first he exhorts to flight; second, to constancy or haste in the flight, "pass over the land." Concerning the first he sets down three things. First, the flight of those who fear: "pass over," you who flee; "howl," you who remain. Above, 16: "her plants are left desolate, they have passed over the sea." Second, the ignominy of those who remain, "is it not." And concerning this he does two things. First he foretells the ignominy, recalling first the former glory. "Is not this yours," namely, the city? "They shall lead," with respect to those taken captive. Baruch 4: "my delicate ones shall walk rough ways." Third, the wonder, setting down first the question of the one wondering: "Who has devised the crowned one?" As though the queen of other cities. "Princes," on account of excessive delights. Ezech. 26: "How have you perished, who dwell in the sea, renowned city, who were strong in the sea, with your inhabitants?" And he adds the answer: "the Lord of hosts." Job 40: "scatter the proud in your wrath, and looking upon every arrogant one, humble him."

"Pass over the land." Here he exhorts to flee quickly: and first he sets down the exhortation, "pass over as a river," which is crossed quickly by ship. Jerem. 46: "make for yourself vessels of removal, you who dwell, daughter of Egypt." Second, he assigns the reason on their part. "There is no girdle for you any longer," that is, strength. Abd. 2: "behold." Otherwise, on the part of God: "his hand." Above, 11: "the Lord shall desolate the tongue of the sea of Egypt."

"The Lord has commanded." Here he threatens destruction: and first, the scourge of persecution; second, he foretells the lament of compassion, "howl"; third, he determines the time of the destruction, "and it shall be," "in that day." Concerning the first he does three things. First he announces the divine indignation, setting down the command: "he has commanded" — Nebuchadnezzar — "Chanaan," in which is Tyre. 4 Kings 18: "the Lord said to me: go up against this land, and destroy it." And the intended end: "and he said: you shall no longer add"; enduring reproach, being accused of pride. Jer. 9: "let not the wise man glory in his wisdom, nor the rich man in his riches." He also excludes remedy: "in Cethim." Deut. 28: "among those nations also you shall not rest, neither shall the sole of your foot have rest." Second, he sets down the strength of the enemies: "behold the land of the Chaldeans ... was not" — before them. "Assur," or Nebuchadnezzar. Dan. 4: "Is not this Babylon, which I have built?" Third, he sets down the destruction with respect to the captivity of men; "they led away," above, 5: "her strong ones shall go down." With respect to the destruction of houses, "they have dug up," "the houses." Above, 17: "it shall be as a heap." "Howl." Here he sets down the lament. Ez. 27. "And it shall be." Here he determines the time. "Of one king," who even rarely lives so long. Below, 49: "the Lord has forsaken me."

"But after seventy." Here he promises liberation: and first he sets down the song of those set free, setting down the time for singing: "after seventy, as the song of a harlot" — who, cast off by a man, through songs in which she recalls her former dignity, boasts of herself, and moves the hearts of others to pity. He also sets down the song with respect to the instrument, "take a harp"; with respect to place, "go about"; with respect to manner, "sing well"; with respect to number, "repeat often." He also sets down the fruit, "that a memory ..." Jer. 3: "it is commonly said: if a man puts away his wife, and she, departing from him, marries another man; shall he return to her any more?" Second, he promises the benefit of the one who liberates: "and it shall be after seventy"; "she shall play the harlot"; "she shall trade." Jer. 30: "you shall be glorified." On the contrary, Ezech. 27: "you have been brought to nothing, and you shall not be forever." The Gloss there: that is, in memory, which is the life of one man, which is for seventy years. Ps. 89: "the days of the years in themselves are seventy." Third, he sets down the fruit of the liberation, "and they shall be." Below, 60: "I will bring gold instead of brass, and instead of iron I will bring silver."

Note on that word, "take a harp," that by the harp is signified the upright life. First, with respect to the mortification of the flesh, on account of the material of the strings. Ps. 70: "I will sing to you on the harp, O Holy One of Israel." Second, with respect to the connection of the virtues, on account of the harmony of the song. Above, 16: "my belly shall sound like a harp for Moab." Third, with respect to the sweetness of good work, on account of the joy of the hearer. Job 21: "they hold the timbrel and the harp, and rejoice at the sound of the organ."

Likewise, note on that word, "go about the city," that a man ought to go about the city: first, of his own conscience, by reconsidering his sins. Eccl. 12: "they shall go about the streets mourning, before the silver cord be broken." Second, of the Church militant, by imitating the examples of the just. Ps. 47: "go round about Sion, and encompass her." Third, of the heavenly homeland, by thinking on the rewards of the saints. Cant. 3: "I will rise, and go about the city."

Likewise, note on that word, "sing well," that a man ought to sing well: first, cheerfully. Ps. 146: "let our praise be joyful to God." Second, attentively. 1 Corinth. 14: "I will sing with the spirit, I will sing also with the understanding." Third, devoutly. 2 Paral. 29: "the people offered sacrifices and praises with a devout mind."

Likewise, note on that word, "repeat the song often," that it ought to be repeated often: first, on account of its own greatness. Eccl. 43: "glorifying the Lord as much as ever you can: he will yet far exceed, and his magnificence is wonderful." Second, on account of the multitude of interior goods. Ps. 97: "sing, exult, and make music." Third, on account of the abundance of sins. Ps. 118: "seven times a day I have given praise to you (...). O Lord God, do not destroy me."